"The voice (kol) of the Word (D’var, Memra) of HaShem Elohim" -Targum Jonathan

Introduction:​At the end of the days of creation we read:

“And seeing, Elohim, that all which He had made (asah) was behold good (tov) exceedingly (meod), And it was evening (erev) and it was morning (boker), the day (yom) sixth (shishee).” –Genesis 1:31

We know that at this point in the chronology of creation, which includes the entire account of Genesis 2 (the illumination of the sixth day), that all (ha-kol) that had been created was exceedingly good. This means that at the beginning of the Shabbat (Sabbath: seventh day), the day of G-d’s ceasing and his imparting of rest to creation, Satan had not yet rebelled against HaShem and fallen (Ezekiel 28:12-19; Luke 10:18; 2 Peter 2:4; Revelation 12:9).​What now follows is at least in part, the result of Satan’s choice to rebel against G-d. These events take place at an undetermined time following the seventh day of creation and after the rebellion of Satan and those angels that sinned with him (Jude 1:6-9; 2 Peter 2:4). For at least a small period of time Satan was a guardian Kerub(angelic being: Mighty Approacher) of Eden (Ezekiel 28:13-15). However, following his attempt to usurp the authority of G-d, he was stripped of this role. Thus the root of all sin is idolatry, made manifest in rebellion.

“You have been in Eden the garden of G-d; every precious stone was your covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tambourines and of your sockets were prepared in you in the day that you were created. You are a Kerub (angelic being: Mighty Approacher) anointed to protect: you were upon the holy mountain of G-d; existing in the midst of stones of fire. You were perfect in your ways from the day that that you were created, till injustice of speech, violent deeds, perverseness, wickedness, iniquity and unrighteousness (av’latah) were found in thee.” –Ezekiel 28:13-15

It’s important to remind ourselves that Satan is a created being, he is not pre-existent or eternal, and he is no more powerful in and of himself than any of the other arch angels (messengers). G-d alone is uncreated and pre-existent, eternal from everlasting to everlasting, without end or beginning.

THE TEXT GENESIS 3 (Translated by Yaakov ben Yehoshua)

Gen 3:1a Now the serpent, snake (ha-nachash)

The historical account of the serpent or snake, is often used to support the idea that the present text is a myth, which, like many pagan myths, links a spiritual message with an anecdotal tale that attempts to explain the origins of some characteristic or pattern of behaviour found in a common animal. However, both the present context, with its detailed locational elements and the wider body of Scripture, indicate that this is an historical event that has had repercussions down through the ages. In fact the Brit Ha-Chadashah presumes the historicity of these events, by seeing Adam as a literal singular man, and by tracing the genealogy of our Messiah Yeshua (Jesus) back to the literal singular man, Adam (Luke 3:23).

According to Romans 5:18, 19 and 1 Corinthians 15:20, 21, Adam was, “one man” and his sin, “one trespass”, as factual as the cross and the resurrection.

Yeshua (Jesus) Himself speaks of Satan as being an historical figure:

“He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies.” –John 8:44

“And He (Yeshua) said to them, ‘I saw Satan fall like lightning from heaven.’” –Luke 10:18

Some have suggested that the serpent of Genesis 3 is not Satan. However the wider Scriptures confirm that he is indeed the Accuser, Satan.

The disciple Yochanan (John), author of the Revelation connects the serpent of Genesis 3 to the person of Satan:

“And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him.” –Revelation 12:9

The Rav Shaul (Paul) also links the serpent and the devil in his second letter to the Corinthian ecclesia (community of believers):

“But I am afraid that, as the serpent deceived Chavah (Eve) by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Messiah.” –2 Corinthians 11:3

In light of the fact that the latter part of this record shows a connection to the physical nature of the snake as seen today, it’s important to clarify that the snake of Genesis 3 is indeed a snake, a creature of G-d’s creation, however it is a creature that is being manipulated by Satan, in a similar way to the manipulation of the herd of pigs by lesser demons in the account of the men of Gadarenes (Matthew 8:28-34).

The fact that the serpent speaks is not an indication that animals in general, or that snakes specifically, were able to speak prior to the fall of humanity. We are told clearly in the preceding chapters that the animals were dumb, non-speaking, without higher intellect. The ability of Satan to speak through the snake is a type of antithesis to G-d’s use of Balaam’s donkey (Numbers 22:21-39). The difference being that G-d temporarily imbues the donkey with the ability to communicate its own distress, whereas Satan actually enters the snake/serpent, showing the fallen nature of his own diminished position in creation. Satan is also said to have entered Judas in a similar way when Messiah was to be betrayed (Luke 22:3). This is a spiritual exception to the natural order and not the norm.

We must conclude therefore, that this is a real snake and that Satan is inhabiting it and speaking through it, thus making the serpent/snake both an actual physical snake and a living symbol of the evil one, as alluded to in John’s Revelation.

Any attempt to say that the serpent is used simply in a metaphorical sense is refuted by both the following statement linking it to the other animals of the field and the latter curse, which sees a very specific outcome for the physical function of the creature known as the snake.

​Gen 1:1b was more shrewd, sly, cunning, naked, subtle (arum) than all (meekol) living things (chayat) of the field which had been made (asah: made out of something) byHaShem (YHVH) Elohim.

The use of the Hebrew, “arum” meaning, “shrewd, sly, cunning, naked, and subtle” is a word play on the use of, “arumim” in Genesis 2:25. “Arumim”, is taken from the same root, but specifically means completely naked and is in the plural form in Genesis 2:25. This indicates a Remez (hint) that leads us to a drash (comparative teaching) regarding the nature of unity and disunity. The couple, Adam and Chavah, were naked (arumim) together, with a pure naked unity of living (Chayah): found in the composite intensity of body, mind, spirit, heart and core being (lev, nefesh). Therefore in right relationship with G-d, they were unaffected by a sinful or shrewd understanding of there nakedness. Whereas Satan, who had once been part of the unity of G-d’s creation, had now rejected a state of “arumim” innocent nakedness, and traded it for a state of, “arum” shrewdness, and naked cunning.

We notice here, that Satan, as he embodies the snake, is called the most cunning of all the living things created, made from something, by G-d. Not only is Satan created, he is created from pre-existent elements (asah) and is therefore part of a secondary act of the Creator, placing him in a position that is as much subordinate to G-d as the precipitation of the waters is subordinate to Him.

Gen 1:1c And speaking (vayomeir) to the woman (ha-ishah) said, “He said, Elohim, did He not, that you could eat of every tree of the garden?

The Midrash Ha-Gadol paraphrases the serpent’s question this way:

“Is it possible that G-d forbade you to eat from any of the trees? Why would He have created them if they’re not to be enjoyed?”

This type of question is at its root, conceived of the yetzer ha-ra (evil inclination). It presumes to impugn G-d’s character and provides an excuse for sin. The insinuation is that not only is G-d being cruel and secretive, but that self-control, contrary to G-d’s Spirit at work in us, is in fact sin. The serpent (Satan) is questioning from the position of his fallen state. In spite of the fact that he has been utterly defeated in his bid to usurp G-d’s authority, he still pursues his goal by seeking to spoil G-d’s creation. We should note that he is allowed to do this, G-d remains in control.

The serpent’s question is indeed, subtle, cunning, and shrewd, it leaves room for the woman’s mind to wonder and wander. So much so that she feels compelled to expound on the meaning of the original command that had been given to Adam.

Gen 3:2 And saying, the woman (ha-ishah) to the serpent, snake (ha-nachash), fruit (meep’rei) trees (eytz) of the garden we may eat: Gen 3:3 But of the fruit of the tree which is in the midst of the garden, said Elohim, “Don’t eat of it, and don’t touch it, or you will die, kill, be killed.

G-d had commanded Adam not to eat of the tree of the knowledge of Good and Evil (Genesis 2:16-17). Chavah, who had not heard the commandment directly, adds to the instruction by saying, “and don’t touch it”. It’s unclear why she adds the provision not to touch the fruit.

Some see here an example of the Talmudic dictum that, “He who adds [to G-d’s words] subtracts [from them]” (b. Sanh. 29a). However, others see an example of the rabbinic principle that one should, “make a [protective] hedge for the Torah” (m. Avot 1:1). Either way, this additional phrase gave the snake his opening.

“But sin, seizing the opportunity afforded by the commandment, worked in me all kinds of evil desires — for apart from Torah, sin is dead.” –Romans 7:8 (CJB)

When we add to G-d’s word we give occasion to the evil one (serpent) to entice us into breaking it. Yeshua rebuked some of the Jewish religious leaders of his time for doing this very thing:

“And He said to them, “Rightly did Isaiah prophesy of you hypocrites, as it is written:‘This people honours Me with their lips,But their heart is far away from Me.‘But in vain do they worship Me,Teaching as doctrines the precepts of men.’ (Isaiah 29:13)Neglecting the commandment of G-d, you hold to the tradition of men.”He was also saying to them, “You are experts at setting aside the commandment of G-d in order to keep your tradition.” –Mark 7:6-9

Gen 3:4 And speaking (vayomeir) the serpent said, to the woman (ha-ishah), “You won’t die or be killed:

This is the very moment from the beginning which Yeshua was referring to when He said:

“When he (Satan) lies, he speaks out of his own character, for he is a liar and the father of lies.” –John 8:44

This is a blatant unabashed act of rebellion on the serpent’s part. Satan often begins to tempt through subtle means, but, there is always a point where his real motives are seen plainly by the victim of his tempting. It is at this point that we are provided a way out by the discernment that G-d has placed in each of us by His breath (the emanation of His Spirit).

Gen 3:5 For knows (yodeah)Elohim, in the day (b’yom)you consume, eat (achalchem: plural verb) from it, on account of it, you will open your eyes (eiyneiychem: plural) and you will become gods (Elohim), knowing (yodeiy) good (tov) and evil (ra).

Not satisfied with simply calling G-d (his creator) a liar, the serpent continues by insinuating that G-d is also a jealous narcissist, bent on keeping good things from His creation and specifically from humanity. As is often the case, Satan manipulates the truth to facilitate his lie. It is true that their eyes will be opened to understand things they had not formerly conceived of, however, they will not become Elohim (G-d), but will become elohim (judges), having received the ability to pass a judgement of condemnation on themselves and one another. The result will be division where unity had once existed.

We should notice that Satan also shrewdly suggests that the power for the knowledge of good and evil comes from the human act of disobedience and from the tree itself. This is by implication, idolatry, which shows the root of witchcraft as being born of the seed of rebellion (1 Samuel 15:23). In other words, Satan is claiming that this knowledge can be gained by us in our own strength and from power that is intrinsically linked to an inanimate tree. This is the very antithesis of the Gospel of salvation. Ultimately the question posed by Satan seeks to entice Chavah and Adam to seek independence from G-d. Tragically they become more and more convinced of the perceived benefits of self-deification. The world is full of this same ideology today as a result of this first act of sin.

Knowing both good and evil is of no advantage if we are unable to discern the difference and choose to do good. G-d had been selective in giving this knowledge for that very reason. The command was a parental protection and not a spiteful act of selfishness.

Gen 3:6 And seeing, inspecting, considering (v’teire) the woman (ha-ishah)saw it was good (tov) the tree (ha-eytz) for food, and that it was to the eyes desirable, the tree (ha-eytz) of wisdom, circumspection, and taking its fruit, ate, and gave also to the man who was with her; and he ate.

The common pattern for sin begins prior to and runs through the act.

Chavah listened to a creature, rather than to the Creator (Idolatry)

Chavah followed her own impressions against the instruction of G-d (Rebellion)

Chavah made self-fulfilment her goal rather than relationship with G-d (Idolatry)

Chavah, being in a place of contentment, none the less sought after material, aesthetic and mental gain, only to discover the greatest of loss (Idolatry)

In seeking to become a god, Chavah, whose name means, “life” purchased death for herself. Adam did likewise.

It seems that this verse is retrospectively indicating that Adam was there alongside Chavah, listening to the entire dialogue. If this is the case, he failed miserably in his role as Chavah’s partner and advocate. He could have spoken up at any time and clarified the exact instruction of G-d as he heard it, but he didn’t. While keeping silent in certain situations is admirable, remaining silent in the face of evil is despicable. We should also note that Adam could also have acted to prevent the full grown act of sin in the time between the conversation and the act of eating, thus thwarting the temptation before it could reach its goal. Adam was not deceived by Chavah, but with her.

In tragic juxtaposition to the words of our Messiah, “take and eat, this is my body” Chavah, “took and ate”. The cost of her tasting of this forbidden fruit was that G-d Himself, I the person of Yeshua, would taste death for the sake of her redemption.

Adam took and ate as well, led by the serpent’s lies and Chavah’s offer, rather than taking the role of leader (Rosh), head of the unity of man and woman. We should observe that this seems like a strange way to achieve deity.

Both Adam and Chavah purchased the idea, sold to them by Satan, that evil is somehow beyond good. Prior to the fall they had known only the good.

​Gen 3:7 And the eyes opened of the two of them (sh’neiyhem), and knowing (vayeed’oo) they were naked (eiyroomeem); they stitched together leaves of a fig tree, to make (asah) themselves loin coverings.

The eyes of their understanding were opened. But had they become enlightened? Their first enlightened thought was of their nakedness (eiyrumim). This form of the Hebrew root, “arum” differs from that of Genesis 2:25. Where, “Arumim” specifically means, “entirely naked” in a physical sense, “Eiyrumim” while still plural, in that it describes two separately naked individuals, none the less takes on aspects of meaning from the root (arum), such as, craftiness, shrewdness, cunning and so on.

One wonders why a god should be concerned about his nakedness. The reality is that they were better off as servants of G-d than they were as gods (elohim).

In the service of G-d, the body, naked or not, is a beautiful and innocent thing. However, in the satisfying of lust it becomes an object of shame.

What becomes clear is that they did not die a physical death immediately. This is because the commandment of G-d explained that through disobedience to this instruction death would enter the world and eventually, they themselves would die physically.

“In the day you consume from it, death will put todeath, bring the killing.” –Genesis 2:17

“Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all human beings, for that all sinned:” –Romans 5:12

The death they died immediately upon eating the fruit was a spiritual death, a death that brought division between them and G-d, divorcing them from pure relationship with Him. This death was a death to innocence, purity and holiness.

“To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled.” –Titus 1:15

The new knowledge they had received was both like and unlike the divine knowledge (Genesis 3:22). Derek Kidner notes that they now had knowledge like that of, “a sick man” whose, “aching awareness of his body differs both from the insight of the physician and the unconcern of the man in health.” (Genesis: An Introduction and Commentary, by Derek Kidner)

As a reflection of the G-d seeded goodness that was still within them, they made garments to cover themselves, showing that they were at least in part, remorseful. The fact that this was a right action is affirmed by G-d’s covering of them in verse 21. It was however, a futile attempt at covering, because without the shedding of blood there can be no remission of sin. Thus we see that the human being is unable to redeem himself through his own efforts.

“For the nefesh (entire being) of the flesh is in the blood, and I have given it to you on the altar to make atonement for your nefesh (entire being); for it is the blood by reason of the nefesh (entire being) that makes atonement.” –Leviticus 17:11

“And according to the Torah, almost, all things are cleansed with blood, and without shedding of blood there is no forgiveness.” –Hebrews 9:22

Gen 3:8 And hearing the voice, sound (kol) of HaShem (YHVH) Elohim walking (meet’haleikh) in the garden in the spirit, wind, breath (Ruach) in the day (ha-yom): and they withdrew to hide, the man (ha-Adam) and his wife (ishah) from the face (meepenei) of HaShem (YHVH) Elohim amongst the trees of the garden.

The Targums of Onkelos and Jonathan paraphrase this verse as:

"The voice (kol) of the Word (D’var, Memra) of HaShem Elohim"

This is consistent with the teaching of John’s Gospel (John 1:1). One asks, aside from metaphor, “When does a voice walk?” The answer, “When He is the Word of G-d.” This is confirmed by the third person of the unity of G-d, seen in the subsequent phrase, “in the Spirit”. The Hebrew, “Ruach” is the same word used of the Spirit of G-d brooding over creation. Therefore we see the Father (YHVH), the Son (Kol: voice; D’var: Word; Memra: Word essence), and the Holy Spirit (Ruach) in restorative action as Elohim (G-d, intense and composite), approaching and calling out to humanity, Adam and Chavah.

G-d shows His ahavot (love), rachamim (mercy) and chesed (grace) in the way He responds to the sin action of Adam and Chavah. Notice that He doesn’t come to them in the moment of their sin but waits, allowing them time to consider what they’ve done and act in repentance. Only when they have made a futile attempt to isolate themselves from Him by hiding among the trees that He created, does He walk through the garden, seeking them out.

Gen 3:9 And called (vayeekra)HaShem (YHVH) Elohim to the man (ha-Adam), and said “Where are you?”

The Jerusalem Targum says, “The Word of HaShem Elohim called…”

It is G-d with us (Emmanuel, Yeshua) Who comes to us in our need for reconciliation.

Why does G-d ask us rhetorical questions when we sin and are isolated from Him? He asks them for our sake. The questions doesn’t mean, “Where are you, I can’t find you”, to the contrary, it means, “Where are you, do you know?”

The answer to the question in this verse is, “We’re out of right relationship with You, we’re lost in our own enlightenment, we’re ashamed and naked with the nudity of disunity and self-harm. We know we can’t hide from You, but we’re desperate to hide anyway, because we realize that You are Holy and that we have become defiled through our rebellious actions.”

Gen 3:10 And he (the man) said, “Your voice, sound (kol) I heard in the garden, and I was afraid, put in fear, in dread, because I was naked (eiyrom: singular); I withdrew and hid.

The Hebrew, “eiyrom” (naked, crafty) is in the singular form and denotes a different type of nakedness from that which Adam had experienced prior to his sinning. He has realized that the knowledge of actions that dishonour the body has caused a divide between G-d and himself. His nakedness is now crafty and rebellious and Adam recognizes that this means he is unfit to be in the presence of G-d, Who is Holy, perfect, without sin. Adam’s attempt at hiding shows that he understands the need for covering. However, the covering he has sought is not sufficient to reconcile him to a pre-fall relationship with G-d.

Adam’s admission of fear is poignant. This is the first mention of fear in the Scriptures and shows that fear is a consequence of sin. While the Hebrew, “yare” can mean reverence, it is more heavily weighted here, taking on elements of dread and terror. This fear is the fear of the righteous judgement of G-d.

John explains this in his first letter:

“There is no fear in love; but perfect love casts out fear, because fear involves punishment, and the one who fears is not perfected in love.” –1 John 4:18

Gen 3:11 And He (G-d) said, “Who told you (singular) that naked (eiyrom: singular) are you? From the tree I commanded you not to eat, have you eaten?”

Again, the question is meant to help Adam consider his own position and the mechanism that bought him to this place. G-d knows the answer, therefore the question is, “Did you receive this knowledge from your creator?”

Gen 3:12 And speaking, the man said, “The woman (ha-ishah) whom You gave to be with me, she gave me of the tree, and I ate.

Rather than accept his own guilt and admit the leading role he played in this sin, Adam chooses to blame his wife Chavah. This has become the fall-back position of every human being throughout the ages when caught in sin. In fact the sages of Judaism say of this verse, that the Hebrew verb, “okeil” is in the future tense, reading, “And I ate and will eat again”. If this reading is correct, Adam was not yet at a place of true repentance before G-d, making his blaming of Chavah even more sinful.

By blaming Chavah, Adam insults G-d directly because Chavah is G-d’s gift to Adam. In effect, Adam is saying, “You gave me the woman who encouraged me to eat, therefore You’re responsible for my sin.”

Once again the question of G-d is rhetorical. It is abundantly clear what Chavah has done, G-d is giving her the opportunity to confess and show repentant action. G-d’s attributes of love, mercy and grace continue to form the greater narrative of this historical account.

It is interesting to note the play on words regarding the Hebrew root, “asah” meaning to make or form from something. When G-d says, “What is this that you’ve (asah) made from something” He is drawing Chavah’s attention to the fact that sin is an invasive and destructive construction, an improper use of creation that leads to the forming of a deformity, an abomination. Thus when humanity makes (asah), we often cause deformities in the creative order. We’re unable to bara (create from nothing). Therefore we are faced with the choice to make something good from what G-d has provided in honour of Him, or to make something perverse in rebellion against Him. Everything we think, say and do is an act of worship, we’re either worshipping G-d or we’re worshipping someone or something else. That someone may even be ourselves.

Following her husband’s lead (now he’s leading), Chavah chooses to blame the snake rather than accept her own role in this sinful act. The commandment not to eat of the fruit had been given only to Adam, however, Chavah was clearly aware of it because she explained to the serpent that she knew not to eat of the fruit.

Again, like Adam, Chavah speaks using the same verb tense, “And I ate and will eat again”.

Gen 3:14 And speaking, HaShem (YHVH) Elohimsaid to the serpent (ha-nachash), “Because you have fashioned, made, accomplished, done this, cursed are you above all dumb, not having higher intellect, beasts, and above the animals of the field; upon your belly you will walk, move (halakh), and dust, powder, ashes you will eat all the days of you living:

G-d doesn’t ask the serpent any questions. G-d asks questions of those who are redeemable, those who might learn and grow toward reconciliation. The serpent had firmly fixed his goal of usurping G-d’s authority and hence forth had no intention of returning to the love of G-d.

This is not to be understood as some kind of, “how the snake lost its legs” fable. The curse is made against the serpent Satan, and the physical nature of the snake, which has now become the symbol of satanic and demonic power. The crawling, or walking on the belly, is now symbolic of the act of rebellion accomplished by Satan. Just as the rainbow, which already existed prior to the flood, became a symbol of the covenant promise of G-d, so to the snake, which slithered prior to the curse, has now become a symbol of the death that has resulted from sin. The dust, which will be pronounced as the symbol of human death, will be the food of the serpent. This is an allusion to the second death, when Satan will be thrown into the lake of fire and eternal punishment at the end of time (Revelation 20:10).

Gen 3:15 And enmity, hatred (v’eiyvah) I will put between you (serpent) and the woman (ha-ishah), and between your seed and her seed; He (Hoo) shall crush, strike, bruise your head (rosh), and you shall strike, bruise his footprint, heel, footstep (akeiv).

One need not be a scholar of the Brit Ha-Chadashah (NT) in order to see the Messianic significance of this passage. The pronoun describing the woman’s seed is singular, an individual is being spoken of here. That individual is clearly the Messiah Yeshua, Who through His death on the cross, crushed the serpents head of power, thus as the second Adam (1 Corihthians 15:45), Yeshua freed humanity from bondage to death. The heel represents Yeshua’s humanity, connection to the earth, which, for a short time was bruised by temporary death.

Isaiah the prophet speaks of the Messianic child saying:

“Therefore HaShem Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel (G-d with us).” –Isaiah 7:14

The Midrash Ha-Ne’elam sees here the common plight of every Jew in his struggle against the evil inclination (yetzer ha-ra). The serpent is said to seek to seduce the Jew into trampling on the commandments with his heel, but the Jew can overcome by using his head (the supposed seat of the Torah). Unfortunately this interpretation neglects the fact that we cannot redeem ourselves, not even through Torah observance. It is the goal of the Torah, the true Head, Yeshua alone, through Whom we are able to resist the serpent and be set free from bondage to death.

“When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, having cancelled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross. When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him.” –Colossians 2:13-15 (NASB)

For the believer there is this promise from G-d for the final crushing of Satan’s (the serpent’s) head beneath our feet:

“The God of peace will soon crush Satan under your feet. The grace of our Lord Yeshua be with you.” –Romans 6:20

“But when the fullness of the time came, G-d sent forth His Son, born of a woman, born under the Torah,” –Galatians 4:4

The seed of the woman is only seen as corporate through the drash (comparative teaching) of Rav Shaul (Paul) in Romans 16:20, as a result of its singular application to the Messiah Yeshua, as alluded to in Galatians 3:16.

“Now the promises were spoken to Abraham and to his seed. He does not say, ‘And to seeds,’ as referring to many, but rather to one, ‘And to your seed,’ that is, Messiah.” –Galatians 3:16

We should note that there are two separate punishments here. First there is the hardship and toil of life in general, which corresponds to Adam’s hardship and toil in the following verse. Then, following the determiner, “and” there are the hardships associated with pregnancy, birth and child rearing.

While the punishment is clearly issued by G-d and the implementation performed at His command, we should note that the third phase follows an, “and”, meaning that Chavah’s desire to both bond with and seek to control her husband is a consequence, a natural negative reaction which corresponds to her sinful action. The product of which will be her husband’s need to exercise his authority over her in an unreasonable way.

“But women will be redeemed through child bearing…” –1 Timothy 2:15

The pain and hardship of child bearing will in one instance at least, result in the redemption of humanity. 1 Timothy 2:15 refers to the birth of the Messiah, in reference to women kind, represented in Miriyam (Mary) the mother of Yeshua.

Gen 3:17 And to Adam He (G-d) said, Because you hearkened, listened to, obeyed the voice (kol) of your wife, and ate of the tree, of which I commanded, instructed you, saying, don’t eat of it: cursed is the ground (ha-adamah) for your sake, on account of you; in in pain, hardship, sorrow, toil (b’etzev) shall you eat of it all the days of your life, living;

G-d shows great mercy in cursing humanity’s realm rather than humanity itself. The consequence of Adam and Chavah’s sin is death, but G-d is already showing His merciful plan for redemption, even in the way He pronounces punishment.

Adam is punished based on the fact that he listened to and obeyed a voice other than G-d’s. It’s a mistake to make the woman the focus of Adam’s sin. Adam’s sin is the result of failing to obey G-d alone. He had heard the kol (voice) of HaShem directly and had forsaken it for the kol (voice) of another creature. Like the woman, Adam forsook the creator for the sake of the created.

Or Ha-Chaim observes Adam’s sin by noting that, “He succumbed to her voice without examining the content of her words.” This is a challenge to us all. We are often too quick to receive what our itching ears want to hear, failing to take the time to discern whether what our ears want to hear is what G-d wants for us.

Adam’s failure to listen to G-d was not his only error, he also acted on the direction of another in opposition to G-d. His action in eating the fruit seals the cycle of sin, bringing it back on the head (Rosh: first human, Adam) and thus bringing death to all humanity.

“Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned.” –Romans 5:12

Thorns and thistles are signs of the neglect of humanity in our failure to protect and nurture the creation as in the days prior to sin and death.

“I passed by the field of the sluggardAnd by the vineyard of the man lacking sense,And behold, it was completelyovergrown with thistles;Its surface was covered with nettles,And its stone wall was broken down.” –Proverbs 24:30-31

For the Lord’s indignation is against all the nations,… For the Lord has a day of vengeance, A year of recompense for the cause of Zion… Thorns will come up in its fortified towers, Nettles and thistles in its fortified cities; It will also be a haunt of jackals And an abode of ostriches.” –Isaiah 34:2, 8, 13

This verse also shows the stark contrast between the luxurious fruit of the garden of Eden and the seed grown in the difficult soil of the sin affected earth.

Gen 3:19 In the sweat of your nose, face (apeiykha) shall you eat bread, grain, food (lechem), at a far off time you will return to the ground (ha-adamah) from which you came from, were taken from: for dust thou art, and unto dust, dry earth, powder, mortar (aphar) you are and to dust, dry earth, powder, mortar (aphar) return (tashoov).

The implication of this verse is that death itself is a natural consequence of sin and a life alienated from G-d’s eternal life giving Spirit.

Gen 3:20 And calling, the man (ha-adam) named his wife Chavah(life, living); because she became mother (Eem) of all human life (Chai).

Adam concludes his role as designator of titles for G-d’s creatures by naming the glory of creation, his wife Chavah.

Chavah’s name is synonymous with the Hebrew Chayah (life), therefore her name means, “living” and more specifically, “the mother of all living”. More importantly through her greater offspring she will become the mother of the Life Giver Yeshua, just as Avraham is the father of all who are redeemed through faith (emunah), Chavah is the mother of all who are redeemed through the Life Giver Yeshua.

Gen 3:21 And fashioning, making (asah)HaShem (YHVH) Elohim, for Adam and for his wife, garments of hide, skin (or) to wear.

The Hebrew, “Or” is used to describe both skin and animal hide, however in this context it cannot refer to human skin, given that the human form had been completed and called exceedingly good. Therefore the best translation is, “hide” as referring to an animal hide. This means that animals were sacrificed in order to make these garments, thus alluding to the requirement of blood for the remission of sin. This is also an indication of the future sacrifice of the Messiah.

“For the nefesh (entire being) of the flesh is in the blood, and I have given it to you on the altar to make atonement for your nefesh (entire being); for it is the blood by reason of the nefesh (entire being) that makes atonement.” –Leviticus 17:11

“And according to the Torah, almost, all things are cleansed with blood, and without shedding of blood there is no forgiveness.” –Hebrews 9:22

Gen 3:22 And speaking HaShem (YHVH) Elohimsaid, “Behold, the man has become as one (achad), on account of knowing good (tov) and evil (evil): and now, lest he put forth his hand, and take also of the tree of living (eytz ha-chayim), and eat, and live (chai) for ever (l’olam):

This verse can also be read, “Behold, the man has become like a unique one among us” meaning he has become unique among the terrestrial creation just as G-d is unique in all creation. G-d cannot allow Adam and Chavah to remain as partakers of the tree of life. This is for their own good because in the arrogance of their sinful state they will become progressively wicked until they reach the heights of Satan’s wickedness, thus forsaking all hope of redemption. By forcing them from the garden, G-d is protecting them from themselves and making a way for their reconciliation to Him. In the future through Messiah, G-d will again and forever make the tree of life available to redeemed humanity in the Olam Haba.

“In the middle of its street. On either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the sustaining of the nations.” –Revelation 22:2

​Gen 3:23 Therefore sent away HaShem (YHVH) Elohim, from the Garden of Eden, to till the ground (ha-adamah), the man (ha-adam), from where he was taken. Gen 3:24 And He (G-d) drove, divorced, put away, cast out, thrust the man (ha-adam); and setteled, placed him to the east of the garden of Eden, the Keruvim(angelic beings, Mighty Approacher), and a flaming, blaze(l’haht) thesword(ha-Cherev): which turned, overthrew in every direction (ha-meet’hapechet), in order to guard, keep the way (et-derech) of the tree of living (eytz ha-chayim).

G-d drives humanity out of the garden because of His great love for us. Having received the knowledge of good and evil and having professed, “I ate and will eat again”, Adam and Chavah were in danger of continuing to sin, eventually becoming like Satan, who had chosen to be unredeemable. Thus G-d, out of love for Adam and Chavah, drove them away from the garden and the tree of living. This was a disciplinary action that would bring them to repentance and salvation through the shedding of His Son’s blood, His death and resurrection.

The love, judgement, mercy and grace of G-d are then placed in both literal and symbolic form at the eastern entry to the Garden of Eden. The Kerubim (Mighty Approachers) who are latter described in Solomon’s Temple within the Holy of Holies (1 Kings 6:23-28: 2 Chronicles 3:14) and then in Ezekiel’s vision during Israel’s exile (Ezekiel 1:5-10), will find their ultimate physical and symbolic fulfilment as part of the resurrection. The two malakhim (messengers: angels: kerubim) standing at the head and base of Yeshua’s grave in John 20:12, are there in place of the ark and mercy seat. In the first century CE there was no ark in the Holy of Holies of Herod’s Temple. The curtain to the Holy of Holies was torn at the death of Yeshua to reveal an empty Holy of Holies, and at His resurrection the mercy seat was illuminated over the grave clothes of the Messiah in order to show that access to the heavenly Holy of holies had been granted to all who would accept Messiah’s redeeming sacrifice.